Abstract
By analyzing the broad research of different types of ‘folk’ music in former Yugoslavia, the paper explores the different forms of interpretation and representations created by scholars in social science and humanities. Tracing back their critique of this music into the socialist period, the analysis offers new insights into the motives and ways of producing meaning by one part of the intellectual elite – for Serbia framed as the ‘second/ other Serbia’ – in the context of political transformation at the end of the 20th century in this region. While hardly any of the analyzed scholarly works on (‘folk’) music was really about music, being instead quite often mainly concerned with its alleged symbolical meaning, most of them used ‘folk’ as a catchy ‘label’ that introduced further analysis of society and/or politics in former Yugoslavia during the 1990s. By criticizing the ‘kitsch’ of ‘folk’ and, at the same time, presenting more or less sophisticated scientific findings on correlations between ‘folk’ and politics, the authors of the works analyzed in this paper mostly underlined their distance to this ‘genre’, thus pointing out their (oppositional) political standpoint, and, especially, by delegitimizing the ‘folk culture’ on the one hand and the new nationalist political setting on the other, they aimed to compensate the loss of cultural capital they used to or – from their perspective – ought to have as representatives of some kind of intellectual vanguard.

Abstract
Cultural traditions in their local understanding are bound to particular places and to a particular social setting, possessing generally a high degree of interaction. The exercise of political power and the commercialization of traditional music have fundamentally shaken this interactive relation between sound, space and social action. Local identities and histories became confronted with constructed national identities and a homogenized national history. Musical practice witnessed a process of uprooting, the division of performers from their audience related to an emotional reconfiguration. The emotionally and spatially-bound cultural practice became redefined in terms of a static “cultural object” whose aesthetic properties were highlighted over its dynamic functional and interactional character. This progression from local tradition towards national folklore had many implications and was often accompanied or accelerated by state-directed audiovisual media. The symbolic distancing of musical practice from its origin had undeniable socio-political implications. Especially in the communist regimes of Southeastern Europe this act was interpreted as a logical parallel movement to the break with the ill-famed past in other spheres of the society. After the fall of the communist regimes cultural practice was re-appropriated and re-contextualized on an impressive scale by local actors. The return of the Local was guided by wider (cultural) politics of regionalization and re-traditionalization and the needs of a world-wide music market with a growing interest in what was called “authentic” and “rooted” musical practice. At the same time the brand “Balkan music” emerged, depicting an apolitical “emotional territory” which stood in sharp contrast to the image of the Balkans in the Western mediascape.